Neh 4:1 | KD | STEP | (Hebrew_Bible_3:33-34) The ridicule of Tobiah and Sanballat . - As soon as Sanballat heard that we were building (בּנים, partic ., expresses not merely the resolve or desire to build, but also the act of commencing), he was wroth and indignant, and vented his anger by ridiculing the Jews, saying before his brethren, i.e., the rulers of his people, and the army of Samaria (חיל, like ; 2Ki 18:17), - in other words, saying publicly before his associates and subordinates, - “What do these feeble Jews? will they leave it to themselves? will they sacrifice? will they finish it to-day? will they revive the stones out of the heaps that are burned?” עשׂים מה, not, What will they do? (Bertheau), for the participle is present, and does not stand for the future; but, What are they doing? The form אמלל, withered, powerless, occurs here only. The subject of the four succeeding interrogative sentences must be the same. And this is enough to render inadmissible the explanation offered by older expositors of להם היעזבוּ: Will they leave to them, viz., will the neighbouring nations or the royal prefects allow them to build? Here, as in the case of the following verbs, the subject can only be the Jews. Hence Ewald seeks, both here and in , to give to the verb עזב the meaning to shelter: Will they make a shelter for themselves, i.e., will they fortify the town? But this is quite arbitrary. Bertheau more correctly compares the passage, , אלהים על עזבנוּ, we leave it to God; but incorrectly infers that here also we must supply אלהים על, and that, Will they leave to themselves? means, Will they commit the matter to God. This mode of completing the sense, however, can by no means be justified; and Bertheau’s conjecture, that the Jews now assembling in Jerusalem, before commencing the work itself, instituted a devotional solemnity which Sanballat was ridiculing, is incompatible with the correct rendering of the participle. עזב construed with ל means to leave, to commit a matter to any one, like , and the sense is: Will they leave the building of the fortified walls to themselves? i.e., Do they think they are able with their poor resources to carry out this great work? This is appropriately followed by the next question: Will they sacrifice? i.e., bring sacrifices to obtain God’s miraculous assistance? The ridicule lies in the circumstance that Sanballat neither credited the Jews with ability to carry out the work, nor believed in the overruling providence of the God whom the Jews worshipped, and therefore casts scorn by היזבּחוּ both upon the faith of the Jews in their God and upon the living God Himself. As these two questions are internally connected, so also are the two following, by which Sanballat casts a doubt upon the possibility of the work being executed. Will they finish (the work) on this day, i.e., to-day, directly? The meaning is: Is this a matter to be as quickly executed as if it were the work of a single day? The last question is: Have they even the requisite materials? Will they revive the stones out of the heaps of rubbish which are burnt? The building-stone of Jerusalem was limestone, which gets softened by fire, losing its durability, and, so to speak, its vitality. This explains the use of the verb חיּה, to revive, bestow strength and durability upon the softened crumbled stones, to fit the stones into a new building (Ges. Lex .). The construction שׂרוּפות והמּה is explained by the circumstance that אבנים is by its form masculine, but by its meaning feminine, and that המּה agrees with the form אבנים.

‏ Nehemiah 4:1

Neh 4:1-2 (Hebrew_Bible_3:33-34)The ridicule of Tobiah and Sanballat. - As soon as Sanballat heard that we were building (בּנים, partic., expresses not merely the resolve or desire to build, but also the act of commencing), he was wroth and indignant, and vented his anger by ridiculing the Jews, saying before his brethren, i.e., the rulers of his people, and the army of Samaria (חיל, like Est 1:3; 2Ki 18:17), - in other words, saying publicly before his associates and subordinates, - “What do these feeble Jews? will they leave it to themselves? will they sacrifice? will they finish it to-day? will they revive the stones out of the heaps that are burned?” עשׂים מה, not, What will they do? (Bertheau), for the participle is present, and does not stand for the future; but, What are they doing? The form אמלל, withered, powerless, occurs here only. The subject of the four succeeding interrogative sentences must be the same. And this is enough to render inadmissible the explanation offered by older expositors of להם היעזבוּ: Will they leave to them, viz., will the neighbouring nations or the royal prefects allow them to build? Here, as in the case of the following verbs, the subject can only be the Jews. Hence Ewald seeks, both here and in Neh 4:8, to give to the verb עזב the meaning to shelter: Will they make a shelter for themselves, i.e., will they fortify the town? But this is quite arbitrary. Bertheau more correctly compares the passage, Psa 10:14, אלהים על עזבנוּ, we leave it to God; but incorrectly infers that here also we must supply אלהים על, and that, Will they leave to themselves? means, Will they commit the matter to God. This mode of completing the sense, however, can by no means be justified; and Bertheau’s conjecture, that the Jews now assembling in Jerusalem, before commencing the work itself, instituted a devotional solemnity which Sanballat was ridiculing, is incompatible with the correct rendering of the participle. עזב construed with ל means to leave, to commit a matter to any one, like Psa 10:14, and the sense is: Will they leave the building of the fortified walls to themselves? i.e., Do they think they are able with their poor resources to carry out this great work? This is appropriately followed by the next question: Will they sacrifice? i.e., bring sacrifices to obtain God’s miraculous assistance? The ridicule lies in the circumstance that Sanballat neither credited the Jews with ability to carry out the work, nor believed in the overruling providence of the God whom the Jews worshipped, and therefore casts scorn by היזבּחוּ both upon the faith of the Jews in their God and upon the living God Himself. As these two questions are internally connected, so also are the two following, by which Sanballat casts a doubt upon the possibility of the work being executed. Will they finish (the work) on this day, i.e., to-day, directly? The meaning is: Is this a matter to be as quickly executed as if it were the work of a single day? The last question is: Have they even the requisite materials? Will they revive the stones out of the heaps of rubbish which are burnt? The building-stone of Jerusalem was limestone, which gets softened by fire, losing its durability, and, so to speak, its vitality. This explains the use of the verb חיּה, to revive, bestow strength and durability upon the softened crumbled stones, to fit the stones into a new building (Ges. Lex.). The construction שׂרוּפות והמּה is explained by the circumstance that אבנים is by its form masculine, but by its meaning feminine, and that המּה agrees with the form אבנים.